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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 31:10–17.
This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.
It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, Jer 31:10. Una eademque manus vulnus opemque tulit - The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, Jer 31:11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, Jer 31:12, Jer 31:13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezr 3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa 58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev 21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (Jer 31:13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex - The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zac 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa 126:5, Psa 126:6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (Jer 31:14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, Jer 31:15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer 31:15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, Jer 40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen 37:35); the other she herself called Benoni - the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as Sa1 30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mat 2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, Jer 31:16, Jer 31:17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and - the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity" (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:" - [1.] "The reward of thy work: - Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity." God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom 8:18. [2.] "The restoration of thy children: They shall come again from the land of the enemy (Jer 31:16); they shall come again to their own border," Jer 31:17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 16, 17.) Thus says the Lord: Let your voice be still from weeping, and your eyes from tears: for there is a reward for your work, says the Lord. And the enemies (or of the enemies) will return from the land, and there will be hope for your future, says the Lord: and the children will return to their borders. This has not yet happened literally, for we do not read of the ten tribes who were exiled in the cities of the Medes and Persians returning to the land of Judah: but it has been fulfilled according to the spirit, and in the passion of the Lord, and it continues to be fulfilled: when all Israel is saved from the whole world, and Rachel is said: Let your voice be still from weeping, and your eyes from tears. And there is a sense: Stop weeping, for the Lord has considered your previous works. And your children will return from the land of the enemy, so you may not be held back by present sorrow. For there is hope for your future, says the Lord. And your children will return to their borders, which their fathers Abraham, Isaac, and Jacob had. But we understand better concerning little ones, that they shall receive the reward of shedding blood for Christ: and for the land of Herod's enemies, they shall hold the kingdom of heaven: and they shall return to their former dwelling place, when, for the body of humility, they shall receive a glorious body. This is the ultimate hope, when the just will shine like the sun (Wis. III), and once little infants and nursing babies, without any increase in age, and without injury or physical labor, will rise again as fully grown men, to the measure of the fullness of Christ (Eph. IV).
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Summary
Jeremiah 31:16 presents a powerful divine oracle of comfort and assured restoration to a grieving Israel. Following the poignant depiction of Rachel's inconsolable lament for her exiled children, the LORD issues an authoritative command to cease weeping, promising that their suffering and patient endurance will not be in vain but will be abundantly rewarded. This declaration culminates in the concrete assurance of the physical return of the captives from the land of their enemy, transforming deep despair into a firm and certain hope for reunion and renewed life in their ancestral homeland.
Context
Literary Context
Jeremiah 31:16 is situated within the "Book of Comfort" (Jeremiah 30-33), a section of Jeremiah's prophecy dedicated to promises of future restoration for Israel and Judah after the devastation of exile. This verse immediately follows the deeply emotive imagery of Jeremiah 31:15, where Rachel, the matriarch, is portrayed weeping bitterly for her children, symbolizing the deported northern tribes (Ephraim and Manasseh) and, by extension, all of Israel in exile. Jeremiah 31:16 marks a pivotal shift from lament to divine consolation, serving as the LORD's direct, compassionate, and authoritative response to the nation's profound agony. It sets the stage for the glorious prophecies of the new covenant and the ultimate return and spiritual renewal of God's people, moving the narrative from despair to the certainty of God's redemptive plan.
Historical & Cultural Context
The historical setting for Jeremiah 31:16 is the traumatic period of the Babylonian exile, which commenced with the destruction of Jerusalem and the Temple in 586 BC and the subsequent deportation of the Judean population. This catastrophe followed the earlier exile of the northern kingdom by Assyria. The people of Israel, dispossessed and displaced, found themselves far from their homeland, stripped of their national identity, religious center, and familial connections. Their widespread weeping was a visceral expression of national trauma and personal grief—a lament for lost generations, a desolate land, and shattered covenant promises. The "land of the enemy" unequivocally refers to Babylon, the imperial power that had conquered and enslaved them. In the ancient Near East, conquered peoples rarely returned to their ancestral lands, making the divine promise of return in Jeremiah 31:16 a radical, counter-cultural message that defied historical precedent and offered a supernatural hope.
Key Themes
This verse is profoundly rich with theological and narrative themes. It powerfully articulates Divine Comfort and Consolation, as the LORD directly intervenes to command an end to weeping, not out of indifference, but from a deep, active compassion that promises a future where tears are no longer necessary. Central to the verse is the theme of Hope in Restoration, specifically the physical return of the exiles from Babylon, a historical event later detailed in books like Ezra and Nehemiah. Beyond the physical, it hints at a broader spiritual restoration, where God brings His people back into right relationship with Himself, echoing the promises of the new covenant in Jeremiah 31:31-34. The phrase "thy work shall be rewarded" introduces the theme of Divine Justice and Recompense, suggesting that the suffering and patient endurance of the people are not in vain but are acknowledged by God, who will bring about a positive outcome. Finally, the entire verse underscores God's Unwavering Faithfulness and Sovereignty, demonstrating that despite the dire circumstances of exile, the LORD's covenant promises stand firm, and He possesses the power to execute His will, bringing about redemption even from the most desperate situations.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to debar (negatively or positively) from benefit or injury; deny, keep (back), restrain, withhold." In Jeremiah 31:16, it functions as a strong divine imperative, a direct command from the LORD to Rachel (and by extension, Israel) to cease her lamentation. It is not a gentle suggestion but an authoritative declaration that the period of inconsolable mourning is to end, because God is actively intervening to change their circumstances.
This feminine passive participle means "(abstractly) work; labour, reward, wages." Here, it refers to the consequence or outcome of their suffering, their endurance, and the painful experiences of exile. It implies that their tears, anguish, and the hardship endured are not wasted or without purpose in God's eyes. Instead, they are seen as a form of "labor" or an endured state that will yield a positive "reward" or outcome, signifying God's acknowledgment of their affliction and His intention to bring recompense.
This primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In the context of Jeremiah 31:16, it carries the explicit promise of the physical return of the exiles from the land of their captivity. This signifies a complete reversal of their fortunes, a restoration to their homeland, and the re-establishment of their community, embodying the divine promise of reversal and renewal.
Verse Breakdown
"Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears:"
This opening clause functions as a powerful divine oracle, signaling an authoritative pronouncement directly from Yahweh, the covenant God of Israel. The command to "refrain" from weeping and tears is a direct, imperative address to the deep lamentation and sorrow of the exiled people, personified by Rachel. It signifies that God is not indifferent to their pain but actively intervenes to bring their sorrow to an end, initiating a shift from mourning to hope.
"for thy work shall be rewarded, saith the LORD;"
This clause provides the divine rationale and assurance for the command to cease weeping. The "work" refers to the collective suffering, the patient endurance of exile, and the profound experiences of loss and hardship that the people have undergone. The promise that it "shall be rewarded" indicates that their affliction is not in vain; God will acknowledge their pain and bring about a just and beneficial outcome, transforming their sorrow into future joy and recompense. The repetition of "saith the LORD" powerfully reinforces the certainty, divine origin, and immutable nature of this promise.
"and they shall come again from the land of the enemy."
This final clause specifies the concrete nature of the promised reward and restoration: the physical return of the exiles. "They" refers to the children of Israel, who were carried away into captivity. "The land of the enemy" unequivocally points to Babylon, the oppressive power that held them captive. This is the tangible, historical promise that grounds the preceding command and assurance, offering a clear vision of future deliverance, national restoration, and reunion in their homeland.
Literary Devices
Jeremiah 31:16 masterfully employs several potent literary devices to convey its message of comfort and hope. Personification is carried over from the preceding verse (Jeremiah 31:15) where Rachel embodies the collective sorrow of Israel, and in this verse, she becomes the direct recipient of God's comforting command. Metonymy is evident in the phrases "thy voice from weeping" and "thine eyes from tears," where "voice" and "eyes" stand for the entire person and their outward expressions of profound grief, emphasizing the totality of their lamentation. The verse functions as a powerful Divine Oracle or Prophetic Utterance, underscored by the repeated and authoritative formula "Thus saith the LORD" and "saith the LORD," which lends absolute certainty and divine authority to the message. There is also a clear instance of Parallelism in the command "Refrain thy voice from weeping, and thine eyes from tears," which intensifies and reiterates the call to cease lamentation through synonymous phrasing. Finally, the "land of the enemy" serves as potent Symbolism for the oppressive power of exile, the spiritual alienation from God's promised land, and any place of captivity or despair.
Theological and Thematic Connections
Jeremiah 31:16 stands as a profound testament to God's deep compassion and His unwavering commitment to His covenant people. It demonstrates that divine comfort is not merely an emotional solace but an active, sovereign intervention that promises a tangible reversal of fortunes. The promise of "reward" for their "work" in suffering points to a crucial theological principle where God acknowledges and redeems hardship, ensuring that no pain endured in His will is without purpose or future recompense. This verse foreshadows the ultimate hope of a new creation where all sorrow is banished, rooted in God's faithfulness to restore what was lost and to bring His people into a state of perfected peace and joy, a vision that extends far beyond the physical return from Babylon.
Reflection and Application
Jeremiah 31:16 offers profound spiritual nourishment for anyone navigating seasons of deep grief, loss, or seemingly insurmountable challenges. It reminds us that our tears are seen by a compassionate God who does not dismiss our pain but actively intervenes to bring about comfort and restoration. In moments when our "voice" is consumed by "weeping" and our "eyes" by "tears," this divine command serves as an anchor, assuring us that our suffering is not the final chapter. Our "work"—the endurance, the quiet perseverance through hardship, the very act of surviving loss, and clinging to faith—is acknowledged and will be "rewarded" by God's faithful hand. Just as the exiles were promised a return from the "land of the enemy," we are encouraged to trust that God is capable of restoring what feels irrevocably lost in our lives, whether it be relationships, health, hope, spiritual vitality, or a sense of purpose. This verse calls us to shift our gaze from the immediate pain to the certain promise of God's ultimate redemption, fostering a resilient hope that transcends present circumstances and empowers us to believe in a future where joy replaces sorrow.
Questions for Reflection
FAQ
Who is Rachel and why is she weeping in this context?
Rachel is one of the revered matriarchs of Israel, the beloved wife of Jacob and mother of Joseph and Benjamin. In Jeremiah 31:15, she is personified as weeping inconsolably for her children, specifically symbolizing the northern tribes of Israel (Ephraim and Manasseh, her descendants through Joseph) who were carried away into exile by the Assyrians. Her weeping represents the profound, collective grief of the entire nation of Israel over the loss of their people, their land, and their national identity due to foreign conquest and deportation. It encapsulates the deep sorrow of a mother mourning for her lost offspring, extending to the entire nation's lament for its exiled generations.
What does "thy work shall be rewarded" mean in this verse?
The phrase "thy work shall be rewarded" signifies that the suffering, endurance, and painful experiences of the exiled Israelites are not in vain in God's eyes. The Hebrew word for "work" (pᵉʻullâh) refers to their labor, their actions, or the consequences of their affliction. God is acknowledging their deep pain and promising that He will bring about a just and beneficial outcome in response to it. The "reward" (sâkâr) here is not necessarily for merit, but a divine recompense and restoration, indicating that their sorrow will be transformed into joy and their loss into reunion. It speaks to God's faithfulness to redeem even the most difficult circumstances, ensuring that their faithfulness through hardship will be met with divine blessing and a reversal of their fortunes, as seen in principles like Romans 8:28.
How does Jeremiah 31:16 offer hope for those experiencing loss or despair today?
Jeremiah 31:16 offers profound hope by demonstrating God's active compassion and power to reverse seemingly hopeless situations. It assures us that God sees our tears and hears our laments, and He commands an end to our sorrow because He has a plan for restoration. Just as He promised the physical return of exiles from Babylon, He promises to bring healing, renewal, and reunion from our own "lands of the enemy"—whether they be places of grief, addiction, brokenness, spiritual bondage, or despair. It encourages us to trust in God's ultimate faithfulness, knowing that our suffering is acknowledged and that He will bring about a future where tears are wiped away, as envisioned in the ultimate fulfillment of this promise in Revelation 21:4. This verse empowers us to look beyond immediate pain to God's certain promise of redemption.
Christ-Centered Fulfillment
Jeremiah 31:16, with its promise of an end to weeping, a reward for suffering, and a return from the land of the enemy, finds its ultimate and most profound fulfillment in Jesus Christ. The tears of Rachel, symbolizing Israel's lament over exile and loss, are ultimately addressed by the coming of the Messiah, who is the true Comforter and Consoler. Jesus Himself wept over Jerusalem (Luke 19:41), identifying deeply with the sorrow of humanity and the brokenness of His people. His "work" on the cross, His suffering and sacrificial death, became the ultimate "reward" for our sin, securing not merely a physical return to a land, but spiritual liberation from the "land of the enemy" that is sin, death, and the dominion of darkness (Colossians 1:13-14). Through His resurrection, Christ conquered the ultimate enemy, death, guaranteeing the "coming again" not just of a nation, but of all who believe in Him, into eternal life and an unbreakable communion with God (John 11:25-26). The new covenant, also prophesied in Jeremiah 31, is established in Christ's blood, promising a spiritual restoration where God's law is written on hearts, and His people are truly brought back to Him, never to be separated again (Hebrews 8:8-12). Thus, the tears of the redeemed are ultimately wiped away by the Lamb of God in the new heavens and new earth, where there will be no more sorrow, crying, or pain, because the former things have passed away (Revelation 21:4).